of innocēt bloud which the Lorde must nedes reuēge according to his promesse Yf thy innocēt brother which is broght to thee because he is the seruant of God be ready for Christes sake to offre vp his life in sacrifice what great thing is it for thee to offre vp thy vile liuing for the same cause of rightousnesse For as he in losinge his life hath assurance to finde it euerlastingly euen so mayst thou be assured in forgoing thy office because thou wilt be no tormentour of Goddes children agaynst thy duetie and conscience to haue the rewarde of rightousnesse at the hands of God who estemeth all thinges done to anie of these litle ones as done to him self and forbideth thee to touche them sayng Touche not myne anoynted ones Therfore as there is no power or punishment that shuld cause thee to do euil so is there no office or promotion which thou shuldest not willingly forgoe rather then in reteyninge it to be an instrument of iniurious oppression hauinge this rule of our Sauiour Christe alwayes before thine eyes What so euer ye would that men shulde do to you that do you to them also Neither is this ynough rather to suffer iniurie and losse then that thou wouldest be a worker of iniurie to others by any means but more ouer it is thy parte to be a withstander of euil and a supporter of the Godly to the vttermoste of thy power as thou hast partly harde all ready ād partly shalt heare now folowing For as God hath not created vs for our selues but to seke his honor and glorie and the profit of our neighbour especially of such as be of the housholde of faithe euen so are we īdetted to God to bestowe all those gyftes be they spiritual or corporal wherewith God hath blessed vs to the self same end stryuing agaynst all impediments helping defending comforting and deliuering to the vttermoste of our power all such as we are assured do feare God and stande in nede of our ayde and supporte Otherwise we shewe our selues to haue more compassion vpon brute beastes as our neighbours oxe asse or shepe which Gods Lawe dothe charge vs to helpe saue or drawe forthe of the diche althoghe it were the beaste of our enemie Are we then bound to do this to vnreasonable and brute beastes yea to any thing belonging to our neighbour and shall we be afrayde to do the like to him self what tyme he is in necessitie Yf his shepe or other of his cattel were readie to be deuoured in our presence of wolues or suche wilde beastes are we not bounde as wel in conscience as by the Lawe of God to driue the wilde beaste awaye and saue his cattel who can deny this to be our duetie Can we be excused then in suffringe the soules and bodies of the children of God our brethern to be moste pitifully distroyed of Gods enemies by false doctrine and cruel murthering and put not to our handes and power to deliuer them The verie Gentils with out God were taught so muche of nature that to do wronge to a nother is not onely iniurie but also they condemne him as an iniurious persone which can and will not withstande wrōge done to a nother Wo be to thee thē ô miserable Englande amonge other nations and peoples which hast a longe tyme delited in iniustice and cruel oppression Wo be vnto you moste vngodlye and careles counsellers Wo be to you Rulers and Magistrats from the hieste to the loweste for that you ruling with out the feare of God see your owne fleshe ād bloude the very lābes of God dayly to fall by flockes not in to the diche or pit but in to the vnsaciable mouthes of the wolueshe papistes not onely to be hurte and iniuried but cruelly to be deuoured both bodie and goodes and their poore wiues children and families destroyed ād go a begginge And yet neither the sorouful sobbes ād cōtinual teares of the lamētable mothers nor the pitiful crye of the spoyled infātes nor the extreame necessitie of their dispersed seruāts besides the shamefull betrayinge ād subuertiō of the whole Realme daylie approchinge can once moue your harde ād stonie hartes with pitie to defende their cause and delyuer them frō tyranny beinge promoted to your honours and offices to that end Can you escape the condemnation of the Lawe whiche prefer the preseruation of your beastes and cattell to the pretious lyues of your owne brethern the Image of the liuinge Lorde whom you are bounde to loue as your selues Shall not the Gentils whiche lyue besides the Lawe stand in iudgment agaynste you whiche professe the Lawe when they are more preste to defende their people from iniuries then you yours Your owne offices auctoritie and power shall in that daye put you to silence and confounde you Was there euer the like contempt of Gods worde in Capernaum The like idolatrie amonge the heathen Or like tyranny and cruell murthering at Ierusalem And yet to Capernaum Christ hathe threatned that it shall be easier for Tyre and Sidon in the last day then for it The Gentiles he commanded to be distroyed as his extreame enimies And as for Ierusalem that worthie Citie of the Lorde escaped not his seuere iudgement not leauinge one stone vpon another as oure Sauiour himself afore prophecied ād as their miserable state and dispertion this daye doth testifie Will God then spare Englande alone and punishe all other nations for lesse impietie Can he of his iustice spare you counsellers you Nobles and inferior officers Whiche spare not to spoyle oppresse accuse condemne and murther the people of God to deface his glory and to distroye the whole Englishe Natiō from the earthe so moche as in you lieth Repent repent you miserable mē for your synnes be at the highest your cupp of iniquitie is full and the houre of your heuy visitation is come when it will be to late for you to flee from the great wrath of Gods indignation whiche shortlye is like to be powred vpon you Then shall you well perceaue that there is no saluation but vnder Gods protection no comforte with out Christe no obedience agaynst God no power that can dispence with the charge of the Almightie and his commandements especiallie when all your counsels agaynst him and his poore seruants shall fall vpon your owne heades your wisedome turned to follie your noblenesse to vilenesse your rule and dominion taken from you and you made slaues to others your fayre howses and gorgeous buildinges destroyed your great possessions geuen to your enimies your wiues to be rauished your mayds deflowred and children murthered with out mercy your pride and hie lokes abated your welthe turned to miserie your delicate faare and costlie aparell to extreame hunger and beggerye your ioye and pastance to weepinge and continuall sorrowe and in the end shamefull deathe as you haue
appoynting six dayes for their trauell and the seuenth daye onely to reste and that to the honoring of our Lorde God Also by what means may the people be drawen from the dayes of riote and bancketing which they terme frindly feasting and goodfelloweshipp as from Whitsontides dronkennes and surfet Midsōmers shewes and vanities Christmas riote and bawdry Shroftetwesdayes glottony and Lents superstitious obseruations excepte by some Lawe of greater importance the rude people be otherwise perswaded And what other Lawes are there able to bringe this to passe besides the Lawes of God Wherin if they be not instructed it is impossible for any auctoritie or power to withholde them with out great daunger and tumultes from such kinde of disordres and vnlawfull customes Therfore if thou be a Ruler and couete to haue the people obedient to thee in Gods feare this muste be thy first and principall studie to procure that they may truely know God by the playne and diligent preaching of his worde wherī if they be well instructed there is no custome so longe continued no idlenesse so longe vsed no supersticion so deeply rooted which they will not gladly and peaceably for go at thy commandement yea there is nothing which is euill that they can for shame stande in nor any good and lawfull demande that they will deny thee By these means onely shalt thou obtayne honour maintayne thy right winne the hartes of thy people and haue them all obedient And as the Magistrates by this means are sure to finde obedience and escape all rebellion tumultes and disordres amonges their subiectes euenso is there no other rule for the subiectes to escape the idolatrie tyrannie and oppression of their superiors then in reteyning as their chief possession the self same Lawe and worde of God Permitting rather all thinges wordlie to be taken from them as landes goodes house cōtrie father mother wiffe children yea liffe it self then to be depriued by any means of that heauenly treasure and precious perle for the which they must sell althinges Wherof to be fullie perswaded it is necessary to vnderstande what maner of people you are Yf you be the people of God and vnfayned Christians then muste ye also knowe that the Lawe of God and Christe your Sauiour doth appertayne vnto you wherin as without shame ād condemnation ye may not be ignorāt euenso no power commandment or threatninges shulde cause you to departe from it wherin onely standethe that comforte and saluation which no creature can restore agayne vnto you The heathen which knewe not God a right but were idolatrers yet made their religiō to haue the highest place in their comon welthes as Aristotle writeth in his Politiques In the name wherof they might demande any thinge of their kinges and Rulers and they durst not denye them and might also with out offence deny all thinges which their Rulers demaunded contrarie to their religion In so muche as this prouerbe was comon amongest all Vsque ad Aras meaning that agaynst their religion as they were perswaded they were bownde to no persone father mother frende or gouernour their loue ād obedience towardes thē coulde stretch no further then to the Altars that is so farre as with obseruing their religion they might lawfullye performe Yf the Gentills then had their religion in such honour and reuerence that agaynst it thoghe in dede it was meere superstition and idolatrie they woulde acknowledge no obedience in what estimation shulde Gods worde and the religion of our Sauiour Iesus Christe be amongest vs that professe his Name and are assured of his doctrine to be the vndouted trueth and power of God to saluacion of all beleuers Yf the heathen kinges and Magistrates coulde cōpell their subiectes no farther then the Alters shall any auctoritie or power compell vs farther then God and his anoynted our chief kinge Lorde ād Maister Let it be counted shame to vs that the ignorant Gentils shuld be founde more carefull and zelous in defending their superstition and manifeste idolatrie then we are in mayntayning the true worship of God and his heauenly wisedome Yf we were Turkes Sarasins Iewes or papistes which either knewe not God a right or els denied his Sonne Iesus it were no great maruell if we were led after the lustes of our vngodly Princes For as our Maister teacheth When the blynde leadeth the blynde bothe fall in to the diche But if we will be taken for the people of God and his sonnes by adoption in Christ Iesus then it behoueth vs likewise to geue obediēce principally to our Lorde and Maister to our mightie God and moste louinge Father as Malachi the Prophet exhorteth The sonne reuerenceth the father and the seruaūt the maister yf I be your Father saith the Lorde where is the honor that you geue me Yf I be your Lorde and Maister where is my feare Notinge vnto vs how it is in vayne to call him Father or Lorde so long as we geue him not that honour and reuerence which he demandeth Also if we will not be taken for blynde and ignorante persones then must we shewe forth this light by walking as becomethe the childrē of light as the Apostle requirethe indifferently of all Gods children with out exceptiō or excuse either of guide or Ruler For the blyndnesse of our guide whither he be of the Cleargie or Laytie may be no excuse to vs if in folowing him we fall and perishe it is our owne faute and we must beare our owne iudgment For Christe hereof admonisheth vs Let thē a lone saithe he for they are blind guides and leaders of the blynd And agayne accordinge to their workes see ye do not Yf thou hauynge sight had appoynted to thee a blynde guide wouldeste thou folowe him into a daungerouse pit or deepe water wherin both might perishe because he was thy guide Then truely mightest thou be iudged of all men worse then either oxe or asse or any other vnreasonable beaste whiche will not be driuē in such places as to their outwarde sēses appeare daūgerous Nature onely teacheth all creatures this to flie frome those daungers that shulde hurte them and to desier all thinges that do them good And when God hath made this comon to all beastes ād inferior creatures paynefully to seeke their preseruation hathe he denied the same to man whome aboue all others he will haue preserued For whose preseruation chieflie he hath not onely created all thīges and prescribed his Lawes and commandements to prohibet murther and euery other thinge tendinge to his destruction but also to shewe the abundance of his mercies spared not his dearelye belouid Sonne but gaue him to the cruell death of the Crosse that man might haue full saluation not onely here in this world but euerlastingly in the worlde to come Wherfore if he tender vs so muche as to seeke by all meās possible our liffe and preseruation then must it likewise
Father speakinge frō the heauens This is my dearely beloued Sonne in whom I am delited heare him whose fidelitie also no lesse passed the faithfullnesse of Moyses then did his honor and dignitie being the Sonne of God and promysed Sauiour doing nothing at all nor teaching any thing which his heuenly Father had not appoynted him to do and to teache Wherfore as the Iewes had the Lawe of God and his commandementes for a sufficient discharge agaynst all contrarie commandementes of what auctoritie so euer they were being no farther bownde to any creature thē the self same Lawes of God approued euenso all such as beare the Name of Christ and woulde be taken for the people of God thoghe they be of the basest ād loweste state of subiectes are no farther bownd to any Prince or superior power nor to their commandementes then the cōmandement of the chief kinge ād Lorde doth approue ād permitte nor then their promesse agayne to him doth require Nether may it be a sufficiēt discharge for thee to alleadge ignorāce because thou art a subiecte and therfore hast nothing to do to inquire of the doinges or to examyne the commandementes of thy superiors or Rulers but wilt say with the multitude If they commāde well thou art obedient if otherwise thou art excused in doing as thou art cōmanded and they onely haue to answer to God by whō thou art thus charged Desceaue not thy self deare brother For aswell art thou charged by Gods worde to knowe what they commande thee and not to do it except it be lawfull as they are charged by their office to will nothīg of thee which Gods worde approueth not For as they in commanding ād doing euill shall not escape Gods heauy wrathe and iudgmētes no more shalt thou being made an instrument of their impietie and vngodlynesse Therfore to be ignorant in these thinges althogh thou be a subiecte is to contemne the commandement of God and to neglecte thine owne saluation for as muche as God hath charged thee beinge one of his people with the same Lawes the Ceremonies except wherwithe he charged his people Israel before and willith thee no lesse to knowe his preceptes and to obeye them then he willed the Isralites Of them he required to haue his Lawes wrytē vpon their dores and postes to instructe their children in the same to talke of them sitting at home and when they walked in the waye when they went to bed and whē they shuld rise But to thee besides all this God hath sent a more shining light our Sauiour Iesus Christe which euery man may clerely beholde excepte he be wilfully blynde with the stubberne Iewes He is the light that shinethe in darknesse and lightneth euery man that commeth in to this worlde He hathe taken away the shaddoues ād Ceremōies of the Lawe that thou mayst clerely beholde the will of his Father He hath vncouered Moyses face to the-intent thou mayst fully consider the secrets of God For these are the dayes wherof the Prophet Ioel spake when all shulde be Prophets and see visiōs And it shal come to passe in the latter dayes saith God that I wil powre furth my Spirite vpō all fleshe ād your sonnes ād daughters shall prophecie your younge men shall see visions and your auntients shall dreame dreames And moreouer vpon my seruauntes and handemaydes in those dayes will I powre my Spirite and they shall prophecie Which prophecie S. Peter affirmeth to be fulfilled in the kingdome of Christe where all thinges are as playne and euident to all sortes of men and women which professe Christe vnfaynedly as before his tyme they were to the Prophets them selues or to such as God appeared vnto in dreames or visions And therfore if ignorance of Gods Lawes coulde not excuse the Iewes before Christes commyng which were contynualy subiecte to the punishment of God for their transgressions thoghe many thinges were obscure as in shadowes and figures how muche lesse cā it excuse any mā now in so great lyght of the Gospel Seing then thou knowest thy self bownd to obeye thy Lorde God aboue all others because of the inestimable benefits thou hast receaued of him in Christe Iesus and because he requireth the same of thee and thou hast also promised no lesse to him in thy baptisme and profession and last of all in that thou canest not pretende ignorance in such knowledge ▪ and shyninge brightnesse nor yet escape Gods vengeance which he with out respecte of persones wil powre indifferently vpon all transgressors be they superior powers or inferior subiectes It is thy parte then beīg a subiecte to learne this lesson of the Apostles whē so euer thou shuldest be constrayned by commandement or force of tyrantes to do euill That God must be obeyed before man Which vnto thee will be as sufficiēt a defence and buckler in all assaultes and daungers as it is to all other sortes of men in auctoritie and office as was before declared Art thow then being a subiecte commaūded to worshipp stockes and stones which this day to our shame are erected agayne in Englande Beholde thou hast Gods commandement for thy defence Thou shalt commit no idolatrie nor make to thy self any grauen image c. Art thou charged to be at the idolatrous Masse wherin Christe thy Lorde is blasphemed Beholde he hath geuen thee an other charge that is to celebrate his Supper according as he left in example sayng Do you this that is which ye se me do ād not which the powers of the worlde or the pestilēt papistes commande Also do it saith Christe in remembrance of me and not of your frindes alyue or departed as teache the Papistes For none of thē died for you More ouer do it to shewe forth the deathe of Christe til his coming as witnesseth the Apostle and not to make a new sacrifice for synne as the Papists blasphemously both teache and preache Art thou commanded by men to dishonour the Sabbathe day in worshipping of Sainctes and abstayning vpon their dayes and euens from thy lawfull busines Beholde God thy Lorde chargeth thee no further then onely with his daye of reste saying See thou keepe holie the Sabbath of the Lorde thy God and not of Peter Paule Marie Iames or Iohn Art thou commāded to sweare in the name of Marie and all the Saincts in heauen which is the papistical othe Beholde the Lorde saithe Thow shalt onely sweare in the Name of thy Lorde and God Art thou commanded not onely to take the Name of the Lorde in vayne but also to forswere thy self moste shamefully agaynst Gods glorious Maiestie and the honor of our Sauiour Christe as all they haue done which lately haue sworne to acknowledge Antichriste the bloudy butcher of Rome to be their head and gouernour Beholde The Lorde will not suffer his house vnpunished that taketh his Name in vayne muche lesse such periured and forsworen wretches
by the cruel officiers of wicked Antiochus which had spoyled their TeÌ„pel rased their waules murthered their brethern and set vp idolatrie in so muche as all for the most parte applied them selues to their wicked parsuations that he with the residue shulde forsake the Lawes and sacrifices of their God to worshipp strange Goddes he made answere to the officer of Antiochus the kinge which would to God our Noble men had perfetly learned That thoghe all Nations apparteyning to kinge Antiochus shulde obeye him so that euery man would declyne from the Lawes of his countrie yet I saieth he my children and brethern wil stand in the conuenant of our fathers c. Which thing he performe din dede to the glorie of God to his owne saluation and comforte of his brethern and countrie for euer And euen at the self same tyme he slewe not onely a Iewe one of his owne brethern which came to sacrifice in his presence at the alter Modim according to the prescript of Antiochus but killed also the kiÌ„ges officer that coÌ„pelled him therto and afterwarde distroyed the altar aÌ„d folowed the Lawe of God with a zeale as did Phinees Matathias had then a litle power amongest his brethern but nothing to defende him self agaynst the kinge and also being charged with children and kinsfolk which semed to be all his power woulde nether pollute him self nor suffer theÌ„ to be polluted with wicked idolatrie nor couÌ„seles to be oppressed with tyrannie And yet we reade of no auctoritie or office he had to excuse him by but onelie this one thing which was comon to all other of his natioÌ„ the Lawes of their countrie and couenant of their fathers Which cause he thoght sufficieÌ„t to discharge his coÌ„science before God and to approue his doings For as muche as God had commanded him not onely to denie to do the commandement of the cruell tyrant Antiochus vnder whoÌ„ all Ierusalem then was by conqueste but manfully to professe him and his as open aduersaries to his Lawes and to resiste idolatrie by force in killing the idolatrer and the kinges seruant by whom he was compelled and in subuerting the altar where vpoÌ„ the idolatrous sacrifice shuld haue bene done Which was as you see manifeste resisting of the superior power being but maÌ„ to the intent he might shewe true obedience to his Lorde and God iÌ„n defending and maynteyning his Lawes which he calleth the couenant of their fathers yea and with the temporal sworde to the vttermost of his power TheÌ„ if Matathias herein did discharge his conscieÌ„ce before God and man in resisting by temporal power the kinge his commandements and officiers it is not onely the office of Apostles aÌ„d preachers to resist but the dewtie likewise of all others according to their estate and vocation But you will say perchance that this boke of the Macabees is not of sufficient auctoririe to persuade your consciences in the like case because it is not reputed to be amongest those bokes which are autentique and named Canonical Trueth it is but that thou which art in like and better estate because of thy power and auctoritie wherewith thou art as wel charged before God as kinge or Emperour mayst and shuldest with a safe conscience folowe this worthie example it is moste true and certayne For the facte of Mattathias dependeth not vpon the auctoritie of the boke wherin it is conteyned but vpon the worde of God whervpon it was grownded For hathe he done anie otherwise in his vocation then the Apostles did in theirs Did not they say that God is to be obeyed rather then man And so sayed Mattathias and muche more playner that thoghe all nations woulde obeye Antiochus yet he and so many as he coulde procure shulde obeye the true God and his Lawes And like as the Apostles according to their answer openlie and playnly in fight of the people did vse the spiritual sworde manfully fighting agaynst all rebellion of man in Goddes cause so did Mattathias vse the temporall sworde according to his power moued by the same reason agaynst idolatrie and oppression which is manifeste rebellion agaynst God Yea and if their were nether example nor Scripture to proue his facte yet would verie natural reason compel euery man to alowe the same as moste Godlie And that therin he did nothing but his duetie which thing was approued in the iudgement of that age and as a lawful facte and monument wryte and left to be red and practised of all posteritie the Lawe of nature so directing their iudgments But to put you out of all doute we will confirme it with an other testimonie most surely auctorised and the very same in effect of that renowmed and worthie Capitayne Iosua the sonne of Nun whome God him self had chosen to succede Moyses in the gouernement and leading of the people of Israel who after he had declared the benefites of God done vnto them from the tyme that he had chosen them to be his people namelie to Abraham whom he called from idolatrie to Isaac and Iacob and to the rest of the people their posteritie in deliuering them out of Egypt preseruinge them in the wildernesse and geuing to them his Lawes spake these wordes to the Elders aÌ„d all the multitude sayng Now therfore feare ye the Lord serue him vnfaynedlie and faithfullie take away the Goddes which your fathers worshipped beyonde the Riuer and in Egypte and serue the Lorde But yf you wil not serue the Lorde chose vnto you this day whom you will serue â–ª whither ye wil serue the Goddes beyonde the Riuer or the Gods of the Amorites in whose lande ye dwele As for me and my familie we will serue the Lorde answering as did Matathias And this spake he in his later dayes to admonishe them afore hande not to incline to idolatrie and to neglecte the Lawes of God which is the cause of all euill and gapp to all mischiff Which sayng of Iosua the true seruaÌ„t of God seemed so Godlie in the sight of all the people that all were compelled with a uehemencie of spirite to say God forbid that we shulde forsake the Lorde to serue strange Goddes For the Lorde our God him self broght vs out of Egypt and from the house of bondage What wilt thou more to proue this facte of Mattathias aÌ„d therbie thy duetie also whither thou be of the Seniors of the people or of the multitude Here is thy confession if thou be of God Yf all men would serue strange Godds yet will I and my familie serue the liuinge Lorde And agayne God forbid that we shulde leaue the obedience of our God by whome we are created redeâ—â—d and saued to serue strange Goddes And how caneste thou say that thou seruest God thy Lorde except thou vse all suche means as he hath geuen to thee in defence of his glorie beit counsel learning auctoritie power in bodie or in soule All muste serue the Lorde when he demaundeth it And when demaundeth God these thinges of vs if not then chieflie wheÌ„ SataÌ„ begynneth to rage the worde of
them what maner of man they shulde chose as the lawes by the whiche he shuld rule others and be obeyed of them When thou commest saithe the Lorde by Moyses to the lande which thy Lorde geueth thee and shalt possesse it thou shalt with out doute put or constitute a kinge to thee but whō thy Lorde thy God shall chose Moreouer he saith from the middle of thy brethern shalt thow appoynt a Kīge ouer thee For thou mayst not appoynt a strāger which is not thy brother Which lawe as it proceaded from the wisedome of God who thoght it necessarie for his people euen so is our miserable ignorance and vnspeakeable ingratitude to be lamented which nether do vnderstand the goodnesse of God in these lawes not yet will vouchesaffe to consult with his heauēly wisedome all men rather sckinge to chose and procure them selues Princes and kinges after their owne phātasie ād by vngodlie fetches and policies then to folowe the appoyntment of the Almightie preferringe theyr owne wittes to the wisedome of God whiche neuer fayleth them that folowe it In comparison of whom all others at lengh shall shewe them selues to be meere fooles Yf we wil be the people of God let vs then searche and diligentlie folowe the Lawes of God especiallie in so weightie matters as the election of kinges and Princes by whom Realmes and nations are either preserued if they be Godlie or vtterly distroyed and shamefullie oppressed if they be vngodlie The first poynt or cautiō that God requireth of his people to obserue is that they chose suche a kinge as the Lorde dothe appoynt and not as they phantasie And what one is he or how shuld he be knowē The people of Israel you will saie had their kīges appoynted them by the mouthe of God and anoynted of his Prophets as Dauid and his sonne Salomon For Saule thoghe he was appoynted ād anoyeted in Goddes furie yet was he not of the Lordes chosinge after this meaning of Moyses who willethe them to appoynte a kinge that the Lorde shal chose to wit of his fauour and goodnesse suche a one as shall obserue the Lawes folowing as we shall see here after Two means had the Israelites to knowe their kinge whither he was of God electe or no. The firste by the expresse commandement and promesse made to some especiall man wherof they neded not to doute as was made to Dauid ād to Salomō his sonne expresslie The secōde is by his worde which he hathe now left to all men to be the ordinarie means to reueale his will and appoyntment Which if we vnfaynedly folowe in our doings we nede no more to doute then if God shulde now speake vnto vs out of the heauens as then he did to the Israelites The worde then geueth vs these notes to know whither he be of God or not whom we woulde chose for our kinge Firste as was sayd if he be a man that hathe the feare of God before his eyes and zeluslye with Dauid and Iosias dothe studie to set forthe the same hatinge vnfaynedlie al papistrie and idolatrie For this cause God willeth that he shuld be chosen from amongeste his brethern and shulde be no stranger bycause suche then had not the feare of God but were idolaters to whom no promesse of anie kingdome was made and who also would leade the people to idolatrie Also in that his exercise is appoynted the worde Lawes statutes of God it is manifeste that he is not chosen of God except he be such a one and oght not to be anoynted or elected as their kinge and Gouernour what title or right so euer he seeme to haue therūto by ciuile policie except he be a promoter setter forthe of Godds Lawes and glorie for whiche cause chieslie this office was ordeyned The nexte rule to be obserued is that he shulde be one of their brethern meaninge of the Israelits partlie to exclude the oppression and idolatrie whiche commeth in by strangers as our Contrie now is an example and partlye for that strangers cannot beare such a natural zeale to straunge realmes and peoples as become the brethern but chieflie to auoyde that monster in nature and disordre amongest men whiche is the Empire ād gouernement of a woman sayinge expreslie From the myddle of thy brethren shalt thou chose thee a kinge and not amongist thy sisters For God is not contrarie to him self whiche at the begynninge appoynted the woman to be in subiection to her housbande and the man to be head of the woman as saithe the Apostle who wil not permitte so muche to the womā as to speake in the Assemblie of men muchelesse to be Ruler of a Realme or nation Yf women be not permitted by Ciuile policies to rule in inferior offices to be Coūsellours Pears of a realme Iustices Shireffs Bay liues and such like I make your selues iudges whither it be mete for them to gouerne whole Realmes and natiōs If the worde of God can not persuade you by which she is made subiect to her housbande muche more to the Counselle and auctoritie of an whole realme which worde also appoynteth your kinges to be chosen from amonge their brethern and not from their sisters who are forbidden as persons vnmete to speake in a Congregacion ▪ be you your selues iudges and let nature teache you the absurditie therof And thus muche haue I of pourpose noted in this matter to let you see to all our shames how farre ye haue bene led besydes your commun senses and the manifest worde of God in electing anoynting and crowninge a woman to be your Quene ād Gouernesse and she in verie dede a bastarde and vnlawfully begotten But beit that she were no bastarde but the kinges daughter as lawfullie begotten as was her sister that Godlie Lady ād meke Lambe voyde of all Spanishe pride and strange bloude yet in the sicknesse and at the deathe of our lawfull Prince of Godlie memorie kynge Edwarde the sixt this shulde not haue bene your firste counsele or question who shulde be your Quene what womā you shul de crowne if you had bene preferrers of Goddes glorie and wise coūselours or naturallie affected towardes your countrie But firste and principallie who had bene moste meetest amengest your brethern to haue had the gouernement ouer you and the whole gouernement of the realme to rule them carefullie in the feare of God and to preserue them agaynst all oppression of inwarde tyrants and outwarde enemies Wherbie you might haue bene assured to eskape all this miserable vnspeakable disordre and shamefull confusion whiche now by contrarie counsele is broght worthely vpon vs. I knowe ye will saye the Crowne is not intayled to the heyre males onelie but appartaynethe aswel to the daughters and therfore by the Lawes of the Realme you coulde not otherwise do But yf it be true yet miserable is this answere of suche as had so longe tyme professed the
Gospel and the lyuelie worde of God Yf it had bene made of pagās and heathens whiche knew not God by his worde it might better haue bene borne with all But amōgest them that beare the Name of Godds people with whō his Lawes shulde haue chief auctoritie this answere is not tollerable to make the constant and vndouted Lawe of God whiche oght to be the lyne of all ordinaunces to geue place to the vayne and vngodlie decrees of men as experience hath now taught you Moreouer in anoynting her as if she had bene a man was no lesse absurditie vsinge thervnto suche greasinges ād shālesse Ceremonies ād that in the face of all the people as thoghe Moyses lawe yet were in force and Christ our Sauiour not comē which hath put an end to all suche outwarde Ceremonies whose annoyntings were spirituall For as he was replenished with all graces of the holie Gost and that with out measure and aboue all his felows kings Priests and Prophetes so hathe he left no other annoyntinge to be vsed of his seruaunts but of the same sorte that is spirituall And yf Moyses with his Ceremonies were now in full auctoritie as he was before Christe Yet were it not lawful by him to anoynte anie woman to ani maner of office or dignitie seing that this Ceremonie was neuer appoynted to anie other but onelie to Priests kinges and Prophetes How durste you then be so bolde and impudent ô Papists for this was your entreprise to transgresse the order of God in the Lawe of Moyses by anoyntīge a womā And also to contemne the libertie of the Gospell in reducinge and bringing agayn the Iewishe Ceremonies from whiche by Christe we are delyuered But it is no maruell if you be all waies like your selues stubberne and rebellious enimies to God and contemners of Christe And therfore leauinge you to your selues we will retourne to Goddes appoynted limites in his Lawe for the lawfull election of kinges and Princes Ye haue hearde the two firste cautions or rules that is how he muste be of Godds appoyntment and not of mans ▪ And also from amongest your brethren and not of your sisters and why The thirde caution that God specifieth in this election is that he be none such as hath great nomber of horses meaning as trusteth in his owne power and preparation of all thinges for defence of him selfe ād to ouercome his enemies For vnder this name of horses he comprehendeth all ingeynes and furniture of warre suche a one as trusteth in them and makethe not God his arme and bockler with faitheful Dauid is not meete to be kinge of the Lordes people For by such means shulde they be broght to Egypte agayne to their olde miserie and slauerie if they delited in their horses from whence the Lorde woulde haue them kepte and not in anie case to returne As no doute he woulde haue had vs miserable Englishe men warelie to haue kepte vs in that libertie of Iesus Christe and our consciences wherin so mercifullie he had broght vs and not by placeinge an infidel woman ouer vs to returne to our olde vomite muche more viler thē the slauerie of Egypte I meane the seruitude of that Romishe Antichriste Other obseruations he geueth also not to seke manie wiues nor to heape vp muche golde but chiflie that he haue an example of Goddes Lawes prescribed vnto him to reade in them all the dayes of his life that he maye learne to feare the Lorde and to keepe his cōmandements and not to lifte him self vp aboue his brethren meaning he shulde rule with all holynesse and humblenesse as did Moyses and Dauid And therby dothe God promisse that his dayes and the dayes of his children shall be prolonged in the middle of Israell Of the whiche we may iustlie conclude that by the ordinance of God no other kinges or Rulers oght to be chosen to rule ouer vs but suche as will seeke his honor and glorie and will commaunde and do nothing contrarie to his Lawe Wherewith they are no lesse ye muche more charged then the common people because their charge is double that is not onelie to feare God them selues but to see that their people feare him also to whom they owe in that case all humble obedience and reuerence For they be as was sayed Goddes subiectes and Lieutenantes for whose cause they must be reuerenced doinge their duetie But if they will abuse his power liftinge them selues aboue God and aboue their brethern to drawe them to idolatrie and to oppresse them and their contrie then are they nomore to be obeyed in any commandements tending to that ende but to be cōtemned as vile Sergeantes in comparison of the high Iudge and Magistrate who oght to do nothing but as he is commaunded to do by the Iudge ād superior power according to the lawe Other wise if he lift him selfe aboue the chief Iudge lokyng to be honored and obeyed more then he who would not abhorre suche a Sergeant ād not onelie to withstande his cōmandement but to accuse him as a rebellious traytor and banishe him from a mongest them And yet here is but rebellion agaynst man who is but mortall What oght we thē to do vnto that kinge or Prince that lifteth him selfe vp agaynst the Maiestie of God who is immortal to whome belongeth all power dominion and honor Is he anie more in comparison of God then the Sergeant in respecte of the Iudge Shall the Sergeant be punished as a traytor and this man honored as a kinge which doth no parte of the office therunto belonginge Or rather is not his crime and treason greater and deseruith so muche more as God is more excellent compared to anie worldlie power then is anie kinge or Prince compared to the moste vileste Sergeant Moreouer whence hathe he this honor Of him selfe Is anie man naturallie borne a kinge Or hathe he it of God And if of God wherto but to vse it with God ād not agaynste him Seing then it is not iuste in Goddes sight to obeye man rather then God neither that their is anie dispensacion of man that cā dispēce with his holie cōmandements neither the auctoritie of Prince nor feare of punishment can excuse vs. Seing also that kinges are institute to rule in Goddes feare and Lawes as subiectes and Sergeants to God and not agaynste his Lawes and aboue him it muste nedes followe as we firste sayed that all obedience geuen to suche wicked Princes agaynste God is playne rebellion in his iudgemente And in that case to obeye God and disobeye man is true obedience how so euer the worlde iudgeth For as none will condemne Peter and Iohn of disobedience because they woulde not herein obeye their ordynarie Magistrates nomore will anie which haue right iudgement condemne the like resistance in others which alike is lawfull to all Or ells shulde the Israelites be excused by cause they obeyed their wicked kinge Ieroboam in
God despiced his Name blasphemed his Churche scattered his children miserably oppressed imprisoned famished and murthered Either now must the counsele of the Coūseller the learning of the learned the auctoritie of the honorable the power of the Nobles the bodies of the subiectes serue the Lorde or neuer For now will the Lorde trye who are his people in separating the chaffe frō the corne those that loue the Lorde vnfaynedlie ād wil serue him in dede from the halting dissemblers ād hypocrites who thīking therby to escape present daūgers runne headlonge to their owne destructiō thiking therby to escape the feareful voyce of the Lorde fall in to the pit And if they come foorthe of the pit they are taken in the net and cannot escape saithe the Lorde There is no waye but one to turne agayne vnto the Lorde who hathe woūded vs and he will heale vs he hathe striken vs for our synnes and he will bynde vs vp agayn ād within two dayes will he restore vs to lyffe ād the thirde day rayse vs vp and we shal come before his face saithe the Prophet And by what other means can we turne vnto the Lorde to be healed of our woundes to be restored to lyffe agayne to be lifted vp and broght before his presence but by vnfayned repentance euerie man of what estate or condition soeuer he be Considering with teares how shamefullie he hathe fallen from God and by what means and to call for grace and strength to turne back by the self same means and wayes to obey God in walking the contrarie And to Folowe the counsell of the Apostle that as before we haue geuen our members to serue vnclennes and iniquitie so now after true repentance make them to serue rightousnes and holynesse Wher before we serued men and not God now to serue God and not man but in God Where as we abused all the gyftes of God to mayntayne idolatrie and tyranny now to vse the same to the restoring of Gods glorie and preseruation of his humble and afflicted children where as before we haue troughe contempt of his graces especiallie the worde and Gospel of our Sauiour Iesus Christe broght vpon vs shame and confusion now by reuerent receauing of them agayne and framing our liues thervnto we may remoue these plagues ād finde fauore ād grace in the sight of our God who for this cause hathe striken vs and by all maner of means callethe vs backe from our wickednesse readier to receaue vs then we to desier him CHAP. VIII The conclusion of these two parts with a farther declaration of the same that it is both Lawful and necessarie some tymes to disobeye and also to resiste Vngodly magistrats and wherin VVherfore deare brethern in the Lorde to returne to our pourpose you may well vnderstāde of these thīgs which haue bene hitherto mentioned not only the cause of all our miserie in England this day to haue bene for that we nether taught knewe nor vsed true obedience but also what obediēce God requireth of all mē ād what he cōdemnethe for disobedience Obedience is to heare God rather then man and to resiste man rather then God as by the answere and doinges of the Apostles and examples of others ye haue bene instructed Whereī you may see how litle the commandments threatnynges power auctoritie or punishments of anie kinge Prince or Emperour oght to preuayle with vs agaynst the commandement of God where with we are charged Can we then pretende ignoraunce any more Beholde verie nature doth teache all men which be not destitute of their comō sense ād reason that God oght rather to be obeyed then man in so muche as the Apostles therin feared not the iudgment of their enimies Shall auctoritie of man or power of Princes bleare our eyes anie lōger seing there is none so ignorant whose consciēce doth not beare him witnesse that God is moste worthie of all honor and onely to be feared for his power who made the heauens and the earthe and man ruler therof by whose power and wisdome as all thinges were created so by his wonderful prouidence are all thinges preserued and gouerned Shall the threatnings of man or punishment of Princes moue vs to leaue vndone that which he commandeth ād our vocation requireth Shulde we honour thē for their offices and great titles because they are called kīges Princes or Emperours This muste we do so longe as they will be subiectes to God and promoters of his glorie of whome they haue their auctoritie as the examples of the Godlie Patriarkes and Prophets of Christe him self and his Apostles and of all martyrs in all ages vntil this day do witness Which with their bloude haue sealed vp this doctrine for an vndouted veritie that there is no obedience agaynst God which in his iudgment is not manifeste rebellion Doest thou then vnfaynedly beleue in God and haste geuen thy self to serue him and after art commanded of thy Prince or Ruler what name so euer he beare to committ idolatrie in worshippīg a piece of bread for thy Sauiour as do the Papistes which is open blasphemie agaynst the Sonne of God Arte thou willed to be present at the idole seruice which the Apostle S. Paul forbiddeth or ells to make or erect images in Churches or tēples to heare Masses to trot on pilgremage to purchesse pardōs to cōfesse the Popes auctoritie to esteme Gods worde for heresie ▪ Art thou charged to be a tormentour of the Saincts of God to lay holde vpō thē as did the Scribes ād Pharisies the chief Bishopp and Priests whith their officiers vpon Christe and his Apostles to bringe them before the Concile to caste then in prison to flatter them to reuile thē opēly to famishe them secreatly and hange them in their gayles to racke them to bringe them to the galows to the stake and cōsumyng fier to see execution done vpon then as vpon theues murtherers villains whoremongers adulterours traytors idolaters blasphemers when inwardlye thy conscience cryeth vnto thee Take heede ād beware what thou doest to these men for they are the verie seruantes of God as Pilate was admonished by his wiffe Art thou I saye cōmanded to do anie of these thīges and fearest God Beholde here art thou taught what answere it behoueth thee to make and that by the Apostles of Christe which is Iudge you whither it be lawfull in Godds sight to obey you rather then God And agayne God must be obeyed before man If thou wilt alleadge the daunger of losinge thy lyuing and office wherby thou and thy familie are founde consider it is a greater matter to lose thy soule and to bring the cursse of God vpon thy whole housholde to whome it were farre better to begg in the feare of God thē to be gyltie
deserued And why Bycause you haue chosen to obeye man rather then Gâ—â— and sought rather to mayntayne 〈◊〉 owne pride and dignitie then his honor and glory And therfore beholde ô prowde man I am come to thee saithe the Lorde of hostes because thy daye is come and the tyme when i will visite thee For the prowde shall fall and be distroyed and there shall be noman to lift him vp I will kindle a fire in his Cities that shall consume all thinges aboute them c. And iustly maye the Lorde do all this to you seinge he gaue you not this dignitie makinge you CouÌ„sellers Noble men Rulers Iustices Mayers Shireffs Bayliffs Counstables or Gaylers to exalt your selues agaynst his Maiestie and to fight agaynst Christe and his members but to humble your selues in his presence to promote his glorie and to defende all those whom he committed to your charge How commeth it then to passe that ye haue thus betrayde him and his people in banishinge his truthe to receaue falsehod and haue changed Religion in to superstition true honoringe of God in to blasphemous idolatrie and now to finishe your procedinges are readye to to sell your subiects for slaues to the prowde Spaniards a people with out God That wicked woman whom you vntruely make your Quene hath saye ye so coÌ„manded O vayne miserable men To what vilenesse are you broght and yet as men blynd see not Because you would not haue God to raigne ouer you and his worde to be a light vnto your footestepps beholde he hath not geuen an hypocrite onely to raigne ouer you as he promised but an Idolatresse also not a man accordinge to his appoyntment but a woman whiche his Lawe forbiddeth and nature abhorreth whose reigne was neuer counted lawfull by the worde of God but an expresse signe of Gods wrathe and notable plague for the synnes of the people As was the raygne of cruell Iesabel and vngodlie Athalia especiall instrumentes of Satan and whipps to his people of Israel This you see not blynded with ignorance yea whiche is more shame where as the worde of God freethe you from the obedience of anie Prince be he neuer so mightie wise or politike commanding anye thinge whiche God forbiddeth and herein geuethe you auctoritie to withstand the same as you haue harde Yet are you willingly become as it were bondemen to the lustes of a most impotent and vnbrydled woman a woman begotten in adultrie a bastard by birthe contrarie to the worde of God aÌ„d your owne lawes And therfore coÌ„demned as a bastarde by the iudgement of all Vniuersities in EnglaÌ„de France and Italie as well of the Ciuilians as Diuines For now are we freede from that Ieweshe yoke to rayse vp seede to our brethern departing with out issue by the comyng of our Sauiour Iesus Christe who hathe destroyed the walle and distaÌ„ce betwixt the Iewes and Gentiles and hathe no more respecte to anie Tribes for conseruation wherof this was permitted but all are made one in him with out distinction which acknowledge him vnfaynedlie to be the Sonne of God and Sauiour of the worlde For in Christe Iesus there is nether Iewe nor Gentile Grecian or Barbarous bonde nor free c. And therfore it muste nedes followe that kinge Henrie the eight in marying with his brothers wife did vtterly contemne the free grace of our Sauiour Iesus Christe which longe before had deliuered vs from the seruitude of that lawe and also committed adulterous incest contrary to the worde of God when he begate this vngodlie serpent Marie the chief instrument of all this present miserie in Englande And if any would saie it was of a zele to fulfyll the lawe which then was abrogated he must confesse also that the kinge did not marie of carnall luste but to rayse vp seede to his brother when the contrarie is well knowne to all men Let no man therfore be offended that I call her by her propre name a bastarde and vnlawfully begotton seing the worde of God which caÌ„not lye dothe geue wittnesse vpon my parte And moreouer that suche as are bastardes shulde be depriued of all honor in so muche as by the Lawe of Moyses they were prohibited to haue entrance in to the CoÌ„gregatioÌ„ or assembly of the Lorde to the tenth generation Consider theÌ„ your vngodlie proceadinges in defrawding your coÌ„trie of a lawfull kinge and preferringe a bastarde to the lawful begotten dawghter and exaltinge her whiche is and will be a comon plague aÌ„d euersion of altogether for as muche as she is a traytor to God promis breaker to her dearest frindes who helpinge her to their power to her vnlawfull reigne were promised to inioye that religion which was preached vnder kinge Edwarde which not withstanding in a shorte space after she moste falsely ouerthrewe and abolished So that now both by Gods Lawes and maÌ„s she oght to be punished with death as an opeÌ„ idolatres in the sight of God aÌ„d a cruel murtherer of his SaiÌ„ts before meÌ„ aÌ„d merciles traytoresse to her owne natiue couÌ„trie For Gods worde she abhorreth Antichriste hathe she restored her fathers Lawes contemned her promesse brokeÌ„ and her brother Godly kinge Edwarde as an heretique condemned â–ª not thinkinge it ynoughe to expresse her tyranny vpon theÌ„ that liued except she shewed crueltie or rather a raging madnesse on the bodies of Gods seruaÌ„ts loÌ„ge before buried drawiÌ„g theÌ„ forth of their graues to burne theÌ„ as heretikes And in fine vtterly abhorring the Englishe nation hath ioyned her self to adulterous Philip the Spanishe kinge to whome she hathe and dothe continually labor to betray the whole kingdome And yet ye cannot or will not see it nether yet for all this be stirred vp to bridell her affections and withstand her vngodly doinges to promote the glorie of God and to preserue your brethren and your selues but thinking to reteyne your promotions by flattery do hastelie drawe Gods vengeance vpon your selues and others For do you thinke that Philip will be crowned kinge of Englande and reteyne in honor Englishe counsellers Will he credite them withe the gouernement of his estate who haue betrayed their owne Shall his nobilitie be Spaniardes with out your landes and possessions And shall they possesse your promotioÌ„s and lyuinges and your heads vpoÌ„ your shulders Come they to make a spoyle of the whole Realme and leaue you aÌ„d yours vntouched Where is your great wisdome become Your subtile counsels and policies where of you bragge so muche to whome these thinges be hid that euerie childe espieth If Esai the Prophet had not forespoken these secret iudgments of God in blynding the eyes of the prowde contemners I coulde not cease to wonder at your grosse ignorance as now I consider with greife of harte the miserie which is like shortly to come vpon you in full measure for this calamitie alreadie powred vpon others through your procurements and studies
Which fearefull iudgment of God loke neuer to escape except suddaynlie ye repent and change your vngodlie purpose If you be at a couenant with deathe as you thinke you shall not auoyde it if you thinke to escape the comon destructiō making dissimulation and lyes your refuge yet shall you be reuealed for the Lord him self will destroye all your counsels because they are not of him Yt is not your going to the Masse your praysing of the Pope your flattring of your Quene and shauen Priests of Baal that can defende you in that day nether yet your licences whiche some of you purchasse of an infidel to departe out of your countrie some lyinge in idolatrous places differing no thinge from them in ther dissolute liuinge some passinge in to Italie to please their Quene and to get an opinion of men that they approue her procedings rather coueting to haue the name of a blasphemouse papiste then of Christe our Sauiour Thikinge by suche vnlawfull meanes to worke miracles but their gaines at length will be confusion as now their frute whiche they haue brohgt thence do witnesse that is the want of Gods feare and open dissimulation This is not the way ô vaine men to winne Gods fauour and to escape his fearfull iudgmentes but to increase his wrathe and hastē his vengeance who will not be mocked nether suffer his holye Name lōge to be blasphemed Cōsider with your selues and returne to the right way and walke in it while ye haue tyme and I will shewe it vnto you You haue synned moste greuouslie agaynst the Lorde knowe your transgressions and with teares confesse thē euery man vnfaynedlie vnto the Lorde who is redie to mercie and slowe to anger You haue despised and abused the worde of his dearely beloued Sonne Iesus Christ the Author of saluatiō in the dayes of our Godlie kinge Edwarde which is the cause why God hath thus plaged vs with a tyrant seke after the worde agayne and receaue it with all reuerence By geuing auctoritie to an idolatres woman ye haue banished Christe and his Gospell and in his place restored Antichriste with all his infections wherin your owne consciences condemne you of euil Then in takinge agayne the same auctoritie from her you shall restore Christe and his worde and do well In obeyinge her ye haue disobeyed God Then in disobeying her ye shall please God Because you haue geuen place to her and her counsells you are all become idolatrous hypocryts and also traytors to your owne Countrie then by resisting her selues damnation for their transgressiō and her wicked decrees you must be made true worshippers of God ād faithfull Englishe men Other meās there are not but to turne to God by repentāce to banishe falsehode by receauīg the trueth to ouerthrowe Antichriste and all kinde of idolatry by honoring Christe and his Gospell to suppresse tyranny by iustice to withstande oppression and murther by defending the iuste and innocent and punishing the workers of iniquitie of what estate or condicion so euer they be as after God willing shall be proued at large For as by this means onely Gods honor must be restored and you escape his vengeance to obeye thē that obeye God and resiste them that resiste his Maiestie rēdringe vnto all accordinge to his Lawes euenso when they shulde vnderstand that their subiectes be no more as it were brute beastes with out sense or iudgment but that they knowe wherein ād how farre they owe obediēce ād would no more be led by their deuilishe and vngodlie lustes as they haue bene and yet are presentlie Then woulde their Princes and Rulers also geue them selues with all diligence to studie and applie the same Lawe of God then woulde they do nothinge them selues nor commande others where in they where not assured to please him Then woulde they learne to obeye God which now rebel agaynst him and to folow the examples of the Godlie kings and Rulers hauing the boke of the Lorde euer with them neuer suffring it to departe from them But as worthie Iosua Iosias and Iosaphat to reade and studie in it day and night Not to declyne from it them selues nor yet to suffer their subiects therin to be ignorāt which is the onlie wisedome of God and comforte of all mens consciences Then shulde the Rulers loue and preserue their subiectes And the subiects likewise reuerentlie obeye their superiours To conclude then shuld all be blessed of God feared of their enimies sure from all daūgers voyde of all idolatrie and false religiō and estemed of all nations the wysest and mightieste people vpon the earthe as God promissed to Israel so longe as they shulde lyue CHAP. IX Answers to the contrarie obiections of such as teache all maner of obedience to Magistrats to be lawful taken forthe of the New Testament BVt for as muche as there is nothing so manifest and true which is not either obscured vtterlie by contrary reasons of mans brayne or ells discredited by other places of Scripture wrōgfully vnderstāde and applyed by many I haue here thoght expedient before I proceade anie further for the better establishing of the trueth to answer and satisfie so far as shal please God to geue vnto me all suche reasons auctorities and Scriptures as are aleadged to the contrarie to the intent that we may not onlye see the trueth and so be styrred to imbrace it but also may espie the falsehod ād learne to auoyde it And because amongest all other auctorities ād reasōs there is none of greater force thē that which is wryten in the Epistle of S. Paul to the Romains we will firste of all others begin with it Let euerie soule saith he submitt him self to the auctoritie of the higher powers for there is no power but of God and the powers that be are ordeyned of God Who soeuer therfore resisteth power resisteth the ordinance of God and they that resist shal receaue vnto them selues damnation Here say they is a general doctrine affirmed by the Apostle that euery man none excepted must be subiecte to superiour powers and if euery man muste be subiect none oght to disobey Besides this beholde the Apostle doth not barely affirme this propositiō sayīg Euery person for that he meanethe by euery soule must be subiecte to the Magistrates and Rulers of what condition so euer he be but proueth the same with a moste sure argument gathered of the ordinance of God ▪ because there is no power but of God And therfore to resiste powers is to resiste God him self whose ordinance it is And not contented with one reason he confirmeth the same with a nother depending of Gods punishments which he hath appoynted for all them that resiste which is to receaue to them selues damnation for their transgressiō so that they cōclude that it is not onely Paules auctoritie that maketh all men subiecte to their superiours which notwithstanding were sufficient being
as the people traÌ„sgressing agaynste the Lawe For with God ther is no respecte of persones as here after folowith more largely Thus we see that althoghe Dauid thoght it not lawful in his priuate cause to touche Gods anoynted yet are no people or nation therby coÌ„strayned either ot obeye their anoynted in vnlawful demandes or els forbidden to withstand the open transgression of Gods Lawes and mans For in that case Saules seruauntes would not obeye him commandinge them to murther Ahimelech and the rest of the Leuites aÌ„d Priestes so that not to withstand such rages of Princes in tyme according as the Lawe requireth which commandeth that the euill be taken forth from amoÌ„gest you is to geue them the bridle to all kynde of mischiffe to subuerte all Lawes of God and man to let will rule for reason and therby to inflame Gods wrathe agaynst you wholy as your selues in Englande are this day an example to all natioÌ„s and people that beare the Name of Christe These are the obiections for the moste parte or at the least the chiefest which are comonly alleadged agaynst this veritie moste playne and euidente that is that there is no obedience to be alowed agaynst God which is not in his sight disobedience Also that it is lawfull for all men according to their vocatioÌ„ to resiste to the vttermost of their power all such as are open enimies of God and labour to make them slaues to Satan These obiections as you playnly see make nothing to the coÌ„trarie but if they shall be depely considered do rather strongly confirme the same Therfore deare brethern let no man feare to shewe him self Gods seruante openly and to forsake in tyme the shamefull boÌ„dage of Satan to call back the trueth of Gods worde agayne wherby ye were once in freedome both of conscieÌ„ce and bodie and vtterly to abolishe all vile papistrie the doctrine of deuils and onely cause of all your calamitie both of bodie and soule CHAP. XI It apperteyneth not onely to the Magistrates and al othâ—r inferior officers to see that their Princes be subiect to Gods Lawes but to the comon people also wherby the tyrannie of the Princes and rebellion of the subiects may be auoyded TO resiste euill and to mayntayne goodnesse to honor God truely and to expel idolatrie euery man will confesse to be a good and godly acte aÌ„d cannot but highlie commende the workers therof as men acceptable to God and worthie members of a comon welthe but when men coÌ„sider the daungers and displeasures which commonly happen to such then is there great curtesie made who first shall take the enterprise in hand and longe disputations made whither it be their duetie or no and to what sortes of men it doth belong as thogh any were exempted out of that nomber which do professe the Name of God If the superior power be an idolatâ—er or a cruel tyrant suppressing true religion and murthering the Sainctes of God as Iesabel of England doth with all her rable of papistical Bishopps and shauelinges who is so ignorant of God or destitute of all humanitie or natural iudgment that wil not aknowledge such a one to be vnworthie the societie of the godly and honest muche lesse to haue the auctoritie and rule ouer great nations and whole kingdoms And not with out cause For by the Ciuile Lawes a foole or idiot borne and so proued shall lose his landes and inheritance wherunto he is borne because he is not able to vse them a right but especially oght in no case to be suffered to haue the regiment of a whole nation or kingdome And it is moste certeyne that there is no such euil can come to any comon welth by fooles and idiots as dothe by the rage and furie of vngodly Rulers maynteyners of idolatrie aÌ„d tyrannie For follie hath comonly ioyned with it simplicitie voyde of malice and easie to be ordered but idolatrie and tyraÌ„nie reseÌ„bleth more the nature of wilde beastes cruell beares aÌ„d ragiÌ„g lyoÌ„s theÌ„ the coÌ„dicion of maÌ„ For simplicitie they are replenished with craftines â–ª for loue they shew malice and for patience furious rage aÌ„d madnesse and beinge borne as it were a comoÌ„ plague to all men cannot once studie for the preseruation of a fewe This besides reason experience teacheth all men to be moste true that it were better to haue anie foole theÌ„ such an vntamed beaste to be ouer theÌ„ And that suche being altogether with out God oght to haue no auctoritie ouer the people of God who by his worde requireth the contrarie as is moste manifeste And yet to punishe and depose such a one according to the commandemeÌ„t of God there is none that thinketh it Lawfull or at the least will confesse it to appertayne vnto them either to do it them selues or to see it done by others As for the wicked counsellers they are playne Gnatos and flatterers thinking their office to be applyed vnto their kiÌ„ges and Quenes will as thogh they had no charge of the whole Realme And therfore will labour to coÌ„passe nothiÌ„ge but that which their Princes lust after or may at the least please them not passing if the whole Realme do perishe so they maye obtayne their fauours Suche Achitophels deserue to haue Achitophels rewarde for their deuilishe couÌ„selle with out mercie And as it is with them so is it with the reste of all estates as before hath bene touched Neuerthelesse the matter is so euident vpon their partes that all will coÌ„fesse that it chiefly beloÌ„geth to inferior Magistrats to see a redresse in such disordres and they theÌ„ selues can not well deny it But as touching the comon and symple people they thinke them selues vtterly discharged whither their Prince be godlie or vngodlye wise or foolishe a preseruer of the comon welthe or ells a distroyer all is one to them they muste be obedient because they are ignorant and muste be led them selues not meete to leade others And because their doinges are counted tumultes and rebellion except they be agreable to the commandmentes decrees and proceadinges of their superior powers and Magistrates and shal in doing the contrary be as rebells punished therfore of all others say they we haue least to do yea nothing at all withe the doinges of our Rulers Yf they rule well we shall fare the better if they be vngodly they haue the more to answere for their vngodlynesse What haue we to do with their matters Thus do all sortes of men from the highest to the louest slyppe their heades out of the coller and as careles persones not passing which end goeth forwarde geueth the brydle wholie to their Rulers till destruction remediles ouerflowe all To the intent therfore that this simplicitie ignoraÌ„ce and subiection of the inferior people do not altogether blynde them and cause them as hitherto it hath bene proued almost in all places and countries to suffer them selues like brute beastes rather then reasonable
measure oure doings by Godds worde Rom. 2. We must not measure our obedience after our oune phantesies Rom. 1. Mat. 15. Disobedience is the puddle of all herisies and error Apo. 17. Antichriste is the plage of God for maÌ„s disobedience Psal 2. The tyraÌ„ts are Antichristes tormentours and persecute Christ Thoccasion wherefore this treatise was writ and what proffit we may gather therof The circuÌ„stance of the answere wayed Act. 4. The magistrats coÌ„mande the Apostles not to preach Christe The papists succead the Iewes in malice aÌ„d persecutioÌ„ Papists are the generation of Vipers Iohn 8. The Gospell increaseth when it is persecuted Rom. 1. We must rather feare Goddes iudgemeÌ„ts then mans threatnyngs Christe aÌ„d his word are inuinsible Mat. 23. Great occasions of repentance offered to the Iewes An horrible falling awaye froÌ„ God Rom. 3. and 9. The Ieweshe churche errethe The papistes churche erreth The Iew ishe chmrche was firste The locusts which came out of the bottoÌ„les pit The papistes are more wicked then Iewes The papistes denye Christ as well as the Iewes do The papistes are more blasphemous then the Iewes The papistes coÌ„fesse Christ but in effect deny him 1. Tim. 2 The papistes coÌ„fesse Christe to be here in the world in the forme of brad a dead God not able to do anye thinge The boxy mowly wormy musty rotten and corrupted Christe The papistes vnder the name of Christians worke treason agaynst Christ Hebr. 10.1 Ioh. 2. The infinit slaughter of martyrs in Englande We must not yelde in Gods cause when man threatneth Luk. 24. act 1. Relenting of the ministers moste dangerous we maye safely folowe the example of the Apostels aproued by the holy Gost. A dangerous doctrine 1. Cor. 3 Man can not dispeÌ„ce with that which God commandeth False brethern which betray God and his trueth in yelding to the papists No minister oght to flie and forsake his flocke except he be persecuted onely and not his flocke Psal 14. They which please man rather then obey God we must obey the preachers onely wheÌ„ they bring Gods worde The papistes laughe in their sleues when they see their wicked proceadinges promoted by vnlawfull obedience A moncke Cardinal Pole To obey is good but whome wherin aÌ„d howe farre ought to be coÌ„sidered The iustices other vnder officers Officers aÌ„d Iudges degenerat The papistes naturally thurst for bloud Fals Gospelers slaues vnto papistes The coÌ„mon people Men that do against their conscience and Godes worde Rom. 13. The enemies of God caÌ„ not denye this answere to be treue Psal 104. Preachers must preach Christe in season and out of season 1. Cor. 11. They shuld not so haue escaped if they had bene befor our cruell Counselors Pharisies and Hypocrits of Englande what things are to be considered Obedience against God is disobedience what God once willith in his Law to be done or not to be done that caÌ„ no man dispence with be it neuer so smal in the sight of man Deu. 4. Ioh. 10. Deu. 28 and .30 No coÌ„mandement shall excuse vs in the daye of vengeance Esai 2. Gen. 7 Gen. 14. Exod. 3 4.5.6.14 Amos 3. Heb. 13. Pro. 21. what maner of man the Lorde woulde haue chosen kinge Deut. 17. Gods Lawes must diligentlie be folowed in election of kinges aÌ„d Rulers and not mans phaÌ„tasie The firste note and obseruatioÌ„ in chosinge of a kynge Ezechi 20 Two notes to knowe whether a kinge be chosen of God or no None oght to be chosen a kinge or Ruler but such as wil maintaine and promote Godes Lawes The secoÌ„d note why kinges ar chosen froÌ„ amongest their brethern The gouernement of women is against nature and Gods ordinance Gen. 3. 1. Cor. 14 1. Tim. 2. women by ciuell police are excluded froÌ„e all offices in a comon welth Winchester proueth her a bastard in his boke de Vera obedientia and BoÌ„ner also in the preface of the same boke kyng Edward the VI. They haue now plentie of both sortes The title of the Crowne belongeth onely by Gods worde to the heyres males You re owne Lawes dothe not prefer abastard to her that is lauful begotten â–ª Heb. 1. Psal 45. Leuit. 8. 1. Sam. 15. 1 Reg. 19 The thirde rule to be obserued in electing of kinges Psal 52. What other notes God geueth to chose by As the kings charge is greater so is he more bonde to God to performe the same If it be heynous to disobey maÌ„ much more God the Lorde of al thinges Kinges oght to rule in Gods feare with him aÌ„d not againste him To obey a wicked Prince in his wickednes is plaine disobedience to God 1. king 1. 1. Sam. 22 Mat. 2. They will make all these blaÌ„les the papistes are â—o impudeÌ„t rather theÌ„ they will seme to offende Mat. 27. Exod. 20. Psalm 9. Gen. 4. The commandemeÌ„t of the Prince shall not excuse thee in euill doyng It is not inoughe not to do the wiked commaundement of a kynge but also to do the contrarie Act. 5. Act. 5. Matth. 5. Al the apostels to gether shewed the like constancie No power can preuail against the faithfull Mar 28. Rom. 8· 1. Cor. 4. Ephe. 3. 1. Tim. 4. 2. Tim. 4. Ephe. 6. Heb. 4. Christ disobeyed wicked magistrates and so saued vs but we obey vniust magistrates and destroy our selues 1. kin 18. 2. Cor. 6. Obedience to death When God forbiddeth one thinge he commaÌ„deth the contrarie Dani. 6. Daniel was no Englishe courtier for he coulde not flatter Note this al ye Gentelmen aÌ„d Nobles of Inglande Daniel burned with the zeal of Gods glory and wolde not hide it The couÌ„sel of the wordlye dissemblers Carnal Gospelers are halters oÌ„ both sides Ioh. 16. Daniel was not so wyse as our glauering Gospellers EnglishemeÌ„ will nether be Apostles Prophets nor good men How should they iudge well of other meÌ„s matteres that coÌ„demne theÌ„ selues in their owne 1. Mac. â— A notable answere for all true Christians to practise Matathias was no publik persone Loke wel vpon this example al ye inhabitantes of Englande Mattathias fact depeÌ„dethe not of the auctoritie of the history but of the worde of God Mattathias doing aÌ„d the Apostels are both like Iosua made the like answere to the Israelites Iosue 24. The papists wil saye because he was olde that he doted Forget not this yf ye feare God and loue your liues Other now serue the Lorde or neuer Luk. 3. Esai 24. Iere. 48 Hosaâ— 6 Repent o countriemen your vnlawfull obedience aÌ„d now at last turne to your Lord God Rom. 6. God grant this for Christes sake to sinke in your myndes Obedience Ignorance can not excuse you much lesse when the trueth is so plainlye taught We must not yelde to autoritie and power Threaninges oght not to fear vs. This doctrine of obedieÌ„ce is dayly sealed with the bloude of Sainctes 1. Cor. 10 The Shirefs â—ealers and other inferior officers condemned Mat 27. Euery maÌ„s answere to vnlawfull dissobedience Losse of lininges is not